रेचकाभ्यासयोगेन जीवः कुण्डलिनीगृहात् । उद्धृत्य योज्यते वायाव् आमोदः कुसुमाद् इव
By the practice of exhalation, the individual soul is drawn out from the abode of the kundalini, just as fragrance is drawn from a flower.
त्यज्यते विगतस्पन्दो देहो ऽयं काष्ठलोष्टवत् । देहे विजीवे विमणौ वंशे च क इवादरः
This body, its movement ceased, is abandoned like a piece of wood or clay; when the soul has departed, who has any regard for an empty body, a flute, or a machine?
स्थावरे जङ्गमे वापि यथाभिमतयेच्छया । भोक्तुं तत्सम्पदं सम्यग् जीवो ऽन्तर् विनिवेश्यते
By one's own will and desire, the soul enters into any stationary or moving being, in order to fully enjoy the wealth of that form.
इति सिद्धिश्रियं भुक्त्वा स्थितं चेत् तद् वपुः पुनः । प्रविश्यते स्वम् अन्यद् वा यद् यथात्राभिरोचते
Having enjoyed the glory of supernatural powers, the mind may re-enter its former body or another, as it pleases in this world.
देहाद् अयातया विष्वग् व्याप्तवत्या च खानिलम् । संविदा जगद् आपूर्य सम्पूर्णं स्थीयते ऽथ वा
Or, with consciousness unconfined by the body, pervading space and air in all directions, it may fill the universe and remain complete.
ज्ञात्वा सदाभ्युदितम् उज्झितदोषम् ईशं यद् यद् यथा समभिवाञ्छति चित्प्रकाशः । प्राप्नोति तत् तद् अचिरेण तथैव राम सम्पत्पदं विदुर् अनावरणत्वम् एव
Knowing the ever-rising, faultless, sovereign light of consciousness, whatever it earnestly desires, O Rama, it quickly attains—such is the state of unobstructed prosperity, as the wise declare.
अणिमादिगुणैश्वर्ययुक्ता सा नृपमानिनी । एवं बभूव चूडाला घनाभ्यासवती सती
Endowed with the powers beginning with aṇimā, and possessing royal dignity, thus did Chudala become, steadfast in her practice.
जगामाकाशमार्गेण विवेशाम्बुधिकोटरम् । चचार वसुधापीठे गङ्गेवामलशीतला
She traveled the path of the sky, entered the depths of the ocean, and moved upon the earth's surface, pure and cool as the Ganges.
क्षणम् अप्य् अगता भर्तुर् वक्षसश् चेतसस् तथा । सर्वेषूवास राज्येषु लक्ष्मीर् इव जगत्सु च
Not for a moment did she depart from her husband's heart or chest, just as fortune does not leave kings in their realms, or the world itself.
आकाशगामिनी श्यामा विद्युदालोलभूषणा । बभ्राम मेघलेखेव गिरिमाला महीतले
She, dark and adorned with ornaments that flashed like lightning, moved through the sky like a streak of cloud, or a garland of mountains upon the earth.
काष्ठं तृणोपलं भूमिं खं वातम् अनलं जलम् । निर्विघ्नम् अविशत् सर्वं तन्तुर् मुक्ताफलं यथा
She entered without hindrance into wood, grass, stones, earth, sky, wind, fire, and water, just as a thread passes through pearls.
मेरोर् उपरि शृङ्गाणि लोकपालपुराणि च । दिग्व्योमोदररन्ध्राणि विजहार यथासुखम्
She freely roamed over the peaks of Meru, the ancient cities of the guardians of the worlds, and the crevices of the quarters and the sky.
तिर्यग्भूतपिशाचाद्यैस् सह नागामरासुरैः । विद्याधराप्सरस्सिद्धैर् व्यवहारं चकार सा
She engaged with beings moving sideways, spirits, serpents, gods, demons, celestial musicians, nymphs, and perfected ones.
यत्नेन तं च भर्तारम् आत्मज्ञानामृतं प्रति । बहुशो बोधयाम् आस माता बालम् इवात्मजम्
With effort, she repeatedly instructed her husband in the nectar of self-knowledge, as a mother teaches her child.
न चासाव् आप तद्भर्ता राजा विश्रान्तिम् आत्मनि । मुक्ताफलम् असंश्लिष्टं मुक्ताफल इवातले
Yet that husband, the king, did not find rest in himself, like a pearl that does not cling to another pearl on a surface.
एतावतापि कालेन ताम् एवंगुणशालिनीम् । बालो विद्याम् इव नृपश् चूडालां न विवेद सः
Even after all this time, the king did not recognize Cūḍālā, endowed with such qualities, just as a child does not recognize knowledge.
कलाविदग्धा मुग्धा च बालेयं गृहिणी मम । इत्य् एव केवलं राजा स चूडालां विवेद ताम्
The king regarded Cūḍālā only as his young wife, skilled in the arts yet innocent, and nothing more.
साप्य् अलब्धात्मविश्रान्तेस् तां सिद्धिश्रियम् आत्मनः । दर्शयाम् आस नो राज्ञश् शूद्रस्येव मखक्रियाम्
She, not yet resting in the realization of her own Self, did not reveal her wealth of spiritual attainment to the king, just as a Śūdra does not perform a Vedic sacrifice.
महत्यास् सिद्धयोगिन्यास् तस्या अपि शिखिध्वजः । यत्नेन प्राप नो बोधं बुध्यते ऽन्यः कथं प्रभो
Even with great effort, Śikhidhvaja did not attain understanding from that accomplished yogini; if he could not awaken, how could another, O Lord?
उपदेशक्रमो नाम व्यवस्थामात्रपालनम् । ज्ञप्तेस् तु कारणं शुद्धा शिष्यप्रज्ञैव राघव
The so-called sequence of instruction is merely the observance of a convention; Rāghava, the true cause of knowledge is only the pure awareness of the disciple.
न श्रुतेन न पुण्येन ज्ञायते ज्ञेयम् आत्मनः । जानात्य् आत्मानम् आत्मैव सर्पस् सर्पपदानि व
The knowable Self is not realized through hearing or merit; the Self alone knows itself, just as a serpent knows the forms of serpents.
एवं स्थिते वरमुने कथम् एतज् जनश्रुतौ । श्रुतं गुरूपदेशश् च स्वात्मज्ञानस्य कारणम्
O noble sage, if this is so, how is it that in common understanding, scriptural study and the teacher's instruction are said to be the cause of self-knowledge?
अत्यन्तं कृपणः कश्चित् किराटो धनधान्यवान् । आस्ते विन्ध्याटवीकच्छे कुटुम्बी व्रणकीटवत्
There was once an extremely poor Kirāta, though possessing wealth and grain, who lived with his family on the edge of the Vindhya forest, like a worm in a wound.
तस्यैकदा निपतिता गच्छतो विन्ध्यजङ्गले । एका वराटिका राम तृणजालबुसावृते
One day, as he was walking through the Vindhya wilderness, a single small coin, O Rāma, fell from him into a clump of grass and straw.
कार्पण्यात् स प्रयत्नेन सर्वं तृणबुसादिकम् । कपर्दिकार्थम् अभितो दुधाव दिवसत्रयम्
Out of poverty, he diligently gathered everything—grass, straw, and the like—for the sake of a shell, for three days.
कपर्दकाद् द्वौ भवतश् चत्वारो ऽष्टौ च कालतः । ततश् शतं सहस्रं च सहस्रं चेति चेतसा
From one shell, two arise; then four, then eight with time; then a hundred, a thousand, and so on in his mind.
कलयञ् जङ्गले दीनो रात्रिन्दिनम् अतन्द्रितः । जनहासं सहंस् त्रीणि दिनानि धुतवान् बुसम्
Counting in the wilderness, destitute, tirelessly day and night, enduring the ridicule of people, he shook straw for three days.
ततो दिनत्रयस्यान्ते तेन तस्मात् कुजङ्गलात् । पूर्णेन्दुबिम्बप्रतिमो लब्धश् चिन्तामणिर् महान्
Then, at the end of three days, from that barren wilderness, he obtained a great wish-fulfilling gem, resembling the full moon.
तं प्राप्य तुष्टहृदयस् समागत्य गृहं सुखी । प्राप्ताखिलजगद्भूतिश् शान्तसर्वभयस् स्थितः
Having acquired it, his heart content, he returned home happily, possessing the wealth of the whole world, established in freedom from all fear.
एवं यथा किराटेन कपर्दान्वेषणेन तत् । रत्नं लब्धं जगन्मूल्यम् अहोरात्रम् अखिद्यता
Just as the forest-dweller, seeking a shell, obtained the jewel of the world's worth by tireless effort day and night,